Gender-variant identities worldwide: Difference between revisions

===Kodjo-besia===

===Sarombavy===

* '''Name of identity:''' Sarombavy

* '''Culture:''' Tanala people of Madagascar<ref>{{cite web |url=https://courses.lumenlearning.com/suny-lgbtq-studies/chapter/africa/ |title=Chapter 3: Global Sexualities: LGBTQ Anthropology Past, Present, and Future |work=LGBTQ+ Studies: An Open Textbook |last=Russo |first=Joseph}}</ref>

* '''Description of sex/gender:'''  

==='Yan daudu===

* '''Name of identity:''' <nowiki>'</nowiki>yan daudu (plural), dan daudu (singular)<ref>{{cite web |title= Introducing 'Yan Daudu|url=https://catalogimages.wiley.com/images/db/pdf/9781405152518.excerpt.pdf}}</ref> 'Yan daudu "means 'sons of Daudu,' a fun-loving, gambling spirit worshipped in the Muslim Bori practice, whose trance and dancing rituals are traditionally associated with marginalised poor women, sex workers and disabled people."<ref name="theg_Nige">{{Cite web |title=Nigeria's yan daudu face persecution in religious revival |author=Mark, Monica |work=the Guardian |date=10 June 2013 |access-date=14 July 2021 |url= https://www.theguardian.com/world/2013/jun/10/nigeria-yan-daudu-persecution}}</ref>

* '''Description of sex/gender:''' AMAB and feminine. The 'yan daudu "are categorized as neither male nor female but as an ambiguous middle category."<ref>{{cite journal |title=Hausa concepts of masculinity and the 'Yan Daudu |journal=Journal of Men, Masculinities and Spirituality |date=January 2007 |volume=1 |issue=1 |last=Salamone |first=Frank A. |url=https://link.gale.com/apps/doc/A189052344/LitRC?u=anon~ab905509&sid=googleScholar&xid=5446ee4e}}</ref>

=== Aranu'tiq ===

* '''Description of sex/gender:''' "''Aranu'tiq'' were considered male on one side, and female on the other, taking on roles assigned to both genders."<ref>{{cite web|url=https://research.library.mun.ca/13252/1/thesis.pdf|title=Examining Precontact Inuit Gender Complexity and Its Discursive Potential for LGBTQ2S+ and Decolonization Movements|date=2014|last=Walley|first=Meghan}}</ref>

* '''Role in society:''' A 1953 report states "They performed the work of both sexes and were, indeed, considered more skilled than ordinary persons as well as lucky like twins, but they could not marry and have children, nor could they become shamans."<ref>{{cite book|last=Birket-Smith|first=Kaj|year=1953|title=The Chugach Eskimo}} Quoted in {{cite book|title=Pacific Homosexualities|page=209-210|year=2002|chapter=Profession-Defined Homosexuality (I): Transformed Shamans|last=Murray |first=Stephen O.|url=https://www.google.com/books/edition/Pacific_Homosexualities/qafeQTWIWmcC?hl=en&gbpv=1&bsq=Aranu%27tiq}}</ref>

=== Biza'ah ===

* '''Era:''' ??? - to present<ref>{{cite journal|title=Sexualities and Genders in Zapotec Oaxaca|last=Stephen|first=Lynn|date=March 2002|journal=Latin American Perspectives |doi=10.1177/0094582X0202900203 |url=https://www.researchgate.net/publication/249691394_Sexualities_and_Genders_in_Zapotec_Oaxaca |volume=29|issue=2|page=41-59}}</ref>

* '''Description of sex/gender:''' AMAB individuals who take on feminine roles. Similar to the Muxe, described below.<ref name="opentextbook">{{Cite web |title=Chapter 3: Global Sexualities: LGBTQ Anthropology Past, Present, and Future {{!}}  Glossary |author= |work=LGBTQ+ Studies: An Open Textbook |date= |access-date=5 December 2020 |url= https://courses.lumenlearning.com/suny-lgbtq-studies/chapter/global-sexualities-glossary/}}</ref>

* '''Role in society:''' "The ''biza'ah'' sometimes engage in the stereotypically feminine activities of their community such as the making of ceremonial candles."<ref name="DTAglobal">{{Cite web |title=Global Terms |author= |work=Digital Transgender Archive |date= |access-date=5 December 2020 |url= https://www.digitaltransgenderarchive.net/learn/terms}}</ref>

=== Kipijuituq ===

* '''Description of sex/gender:''' [[AMAB]] individuals raised from infancy as female, until they undergo a rite of passage and are henceforth seen as male<ref>{{cite journal|title=Exploring Potential Archaeological Expressions of Nonbinary Gender in Pre-Contact Inuit Contexts|last=Walley|first=Meghan |journal=Études/Inuit/Studies |volume=42 |issue=1|date=2018|url=https://www.jstor.org/stable/10.2307/26775769|language=en}}</ref><ref>{{cite journal| url=https://www.erudit.org/en/journals/etudinuit/2007-v31-n1-2-etudinuit2570/019738ar/|doi=10.7202/019738ar |date=2007 |title=[Review] FRINK, Lisa, Rita SHEPARD and Gregory A. REINHARDT (eds), 2002 ''Many Faces of Gender: Roles and Relationships through Time in Indigenous Northern Communities'', Boulder, University Press of Colorado and Calgary, University of Calgary Press, 257 pages.|last=Gullason|first=Lynda|journal=Études/Inuit/Studies|volume=31 |issue=1-2|pages=375-380}}</ref>

* '''Name of identity:''' ''Muxe'', also spelled ''muxhe''. This is Zapotec for "woman," but their society distinguishes them from women.<ref name="muxe cobelo">Luis Cobelo. "Cooking with Muxes, Mexico's Third Gender." ''Vice'' (magazine). July 2015. Retrieved October 14, 2020. https://www.vice.com/en/article/bmp3zv/cooking-with-muxes-mexicos-third-gender</ref> Another possible origin of the word is the Spanish word for "woman", ''mujer''.<ref>{{Cite news|url=http://origin-www.goethe.de/mmo/priv/4038800-STANDARD.pdf|title=Muxe: el tercer sexo|last=Bennholdt-Thomsen|first=Veronika|work=|year=2008|agency=Goethe Institut|language=Spanish|access-date=March 13, 2016|via=}}</ref>

In Mexico, the Zapotec people recognize the ''muxe'', who are assigned male at birth, and prefer to wear traditional women's styles of clothing and fashionable make-up. ''Muxes'' are thought to be usually attracted to men, though some ''muxes'' marry women.<ref name="muxe cobelo" /><ref name="Lynn 2002">Stephen, Lynn (2002). "Latin American Perspectives," Issue 123, Vol.29 No.2, March 2002, pp. 41-59. {{cite web |url= http://www.uky.edu/~tmute2/mexico/MexWeb/Mex+PDFs/stephan-gender-zapotec.pdf |title= ''Sexualities and Genders in Zapotec Oaxaca.'' |archiveurl= https://web.archive.org/web/20070129073904/http://www.uky.edu/~tmute2/mexico/MexWeb/Mex%20PDFs/stephan-gender-zapotec.pdf |archivedate= 2007-01-29 |df= }}&nbsp;{{small|(98.6&nbsp;[[Kibibyte|KiB]])}}</ref> ''Muxes'' may consider themselves homosexual, heterosexual, or asexual.<ref name="muxe bbc" /> (Men who are not ''muxe,'' and who have relationships with ''muxe,'' are called ''mayetes'', and are not socially thought of as gay for doing so.<ref name="muxe bbc" /> ''Muxes'' themselves have various opinions about whether such men are really gay or straight.<ref name="muxe cobelo" />) A person recognizes from early childhood that they want to be a ''muxe'', based on their own natural instincts.<ref name="muxe cobelo" /> They usually do not seek [[surgery|gender-affirming surgery]].<ref name="muxe cobelo" /> Today, ''muxe'' are accepted and integrated in society, whereas gay men and trans women are not accepted as much, though this varies by the amount of Westernization in a given community.<ref name="muxe cobelo" /> One ''muxe'' named Gala who was interviewed in 2015 explained, "We are not men or women [...] We are a third gender. Men are men and women are women— and ''muxes'' are ''muxes''. Is that simple."<ref name="muxe cobelo" /> Much the same definition was given in a 2018 BBC interview with another ''muxe'' named Felina, who runs a group for ''muxe'' founded in the 1970s, ''[https://www.lasintrepidas.com/ Las Auténticas Intrepidas Buscadoras del Peligro]'' (The Authentic Intrepid Danger Seekers).<ref name="muxe cobelo" /><ref name="muxe bbc">Ola Synowiec. "The third gender of southern Mexico." November 26, 2018. ''BBC.'' http://www.bbc.com/travel/story/20181125-the-third-gender-of-southern-mexico</ref> Another ''muxe'', performance artist [[Lukas Avendaño]];<ref>{{Cite journal|last=Stambaugh|first=Antonio Prieto|date=2014-01-01|title=RepresentaXión" de un muxe: la identidad performática de Lukas Avendaño|url=https://muse.jhu.edu/journals/latin_american_theatre_review/v048/48.1.stambaugh.html|journal=Latin American Theatre Review|volume=48|issue=1|pages=31–53|doi=10.1353/ltr.2014.0030|s2cid=141999742|issn=2161-0576}}</ref>, explained in a 2017 interview that not all ''muxe'' identify the same way, and some ''muxe'' do identify as women.<ref name="muxe cruz">Mónica Cruz. "Muxes: una comunidad en Oaxaca desafía los conceptos tradicionales de la identidad y el género." ''Verne.'' February 2, 2017. https://verne.elpais.com/verne/2017/01/31/mexico/1485834145_612368.html</ref> In the Zapotec language, there is no grammatical gender, which makes it easier. The Spanish language has only masculine and feminine, so ''muxe'' have to choose one, even though many ''muxe'' do not feel like either.<ref name="muxe cruz" /> In recent years, ''muxe'' have campaigned for the right to use the [[toilets|restroom]] of their preference: some ''muxe'' (''gunaa muxe'', who think of themselves as like trans women) feel safer in the women's restroom, whereas other ''muxe'' (''nguiiu muxe'', who think of themselves as like feminine gay men) prefer the men's restroom.<ref name="muxe cruz" /> One study estimates that 6% of people assigned male at birth in an Isthmus Zapotec community in the early 1970s were ''muxe''.<ref>Rymph, David (1974). ''Cross-sex behavior in an Isthmus Zapotec village.'' Paper presented at the annual meeting of the American Anthropological Association, Mexico City.</ref> Notable ''muxes'' include human rights activist [[Amaranta Gómez Regalado]] (b. 1977), who gained international prominence as the first trans candidate of Mexico, in the 2003 Oaxaca state elections;<ref name="muxe bbc" /><ref>{{Cite news|url=http://www.jornada.unam.mx/2003/06/05/ls-amaranta.html|title=La nueva visibilidad lésbico-gay|last=Medina|first=Antonio|date=June 5, 2003|work=LETRA S|access-date=March 13, 2016|via=La Jornada}}</ref><ref>{{Cite web |url=//www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx |title=Archived profile from Amaranta Gómez Regalado for the WorldOut Games in Copenhagen 2009 |last= |first= |date=January 11, 2016 |website=Amaranta Gómez Regalado – WorldOut Games 2009 |publisher=Wayback Machine Internet Archive |access-date=March 13, 2016 |archiveurl=https://web.archive.org/web/20090721073144/http://www.copenhagen2009.org/Conference/Keynote_Speakers/Amaranta_Gomez_Regalado.aspx |archivedate=July 21, 2009 |df= }}</ref> and food vendor [[Marven]], ''Lady Tacos de Canasta'', who became famous in a viral video taken while she was selling food at a pride parade in 2016, and has been featured on multiple media outlets since.<ref>{{Cite web|url=https://www.chilango.com/comida/lady-tacos-de-canasta/|title=Lady Tacos de Canasta: hay de chapulines, iguana, arroz con leche...|last1=M|first1=Sthefany|last2=ujano|date=2018-08-28|language=es-MX|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://www.milenio.com/policia/lady-tacos-canasta-policias-agreden-tiran-puesto|title=A Lady Tacos de Canasta, policías la agreden y le tiran su puesto|website=www.milenio.com|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://heraldodemexico.com.mx/tendencias/autoridades-intentan-retirar-a-lady-tacos-de-canasta-en-alcaldia-cuauhemoc/|title=Autoridades intentan retirar a Lady tacos de canasta, en alcaldía Cuauhémoc|date=2019-07-29|website=El Heraldo de México|language=es-MX|access-date=2019-08-12}}</ref><ref>{{Cite web|url=https://culturacolectiva.com/movies/taco-chronicles-netflix-mexico-food-documentary-review|title='The Taco Chronicles' Does Justice To Mexico's Misunderstood Street Food Staple|date=2019-07-18|website=culturacolectiva.com|language=English|access-date=2019-08-12}}</ref>

In Peru, the pre-colonial Inca civilization had shamans called [[quariwarmi]], meaning "men-women," who were a mixed-gender role. Andean Studies scholar Michael Horswell writes that [[third gender]] ritual attendants to Chuqui Chinchay, a jaguar deity in Incan mythology, were "vital actors in Andean ceremonies" prior to Spanish colonisation. Horswell elaborates: "These quariwarmi (men-women) shamans mediated between the symmetrically dualistic spheres of Andean cosmology and daily life by performing rituals that at times required same-sex erotic practices. Their transvested attire served as a visible sign of a third space that negotiated between the masculine and the feminine, the present and the past, the living and the dead. Their shamanic presence invoked the androgynous creative force often represented in Andean mythology."<ref>Horswell, Michael J. (2006). ''Transculturating Tropes of Sexuality, Tinkuy, and Third Gender in the Andes'', introduction to "Decolonizing the Sodomite: Queer Tropes of Sexuality in Colonial Andean Culture". ISBN 0-292-71267-7. [http://www.utexas.edu/utpress/excerpts/exhordec.html Article online].</ref> Richard Trexler gives an early Spanish account of religious third gender figures from the Inca empire in his 1995 book "Sex and Conquest": "And in each important temple or house of worship, they have a man or two, or more, depending on the idol, who go dressed in women's attire from the time they are children, and speak like them, and in manner, dress, and everything else they imitate women."<ref>Trexler, Richard C. (1995). ''Sex and Conquest''. Cornell University Press: Ithaca. p. 107</ref> This description draws into question whether the quariwarmi considered themselves a gender outside man or woman, or if they considered themselves women.  

===Hijra===<!--T:25-->

[[File:Puang Matoa 2004.JPG|thumb|120px|<translate> <!--T:31--> A ''bissu'' leader named Puang Matoa Saidi, in 2004.<ref name="Saidi">M. Farid W Makkulau. "Remembered Saidi with Bissu Tradition." ''Palotaraq''. May 26, 2018. Retrieved July 14, 2020. https://palontaraq.id/2018/05/26/remembered-saidi-with-bissu-tradition</ref></translate>]]

For the past six centuries, the Bugis people of Indonesia have divided their society into five separate genders. All five must harmoniously coexist. They are ''oroané'' (cisgender men), ''makkunrai'' (cisgender women), ''calabai'' (analogous to transgender women), ''calalai'' (analogous to transgender men), and ''bissu'' (all aspects of gender combined to form a whole).<ref>"Sulawesi's fifth gender" . Inside Indonesia. https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 Archived from the original on 28 July 2012. Retrieved 2011-07-25.</ref><ref>{{cite web|url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf|title=Sex, Gender, and Priests in South Sulawesi, Indonesia|publisher=International Institute for Asian Studies}}</ref> <ref>Davies, Sharyn Graham. Gender Diversity in Indonesia: Sexuality, Islam and Queer Selves (ASAA Women in Asia Series), Routledge, 2010.</ref><ref>Davies, Sharyn Graham. Challenging Gender Norms: Five Genders Among Bugis in Indonesia (Case Studies in Cultural Anthropology), Wadsworth Publishing, 2006.</ref><ref>Pelras, Christian. The Bugis (The Peoples of South-East Asia and the Pacific), Wiley-Blackwell, 1997.</ref><ref name=Prezi>{{cite web |url=http://www.iias.nl/iiasn/29/IIASNL29_27.pdf |title=Sex, Gender, and Priests in South Sulawesi, Indonesia |publisher=[[International Institute for Asian Studies]] |accessdate=2011-07-25 |archive-url=https://web.archive.org/web/20110721074825/http://www.iias.nl/iiasn/29/IIASNL29_27.pdf |archive-date=21 July 2011}}</ref>  

The Bugis believe that someone is born with the propensity to become the mixed gender ''bissu'', revealed in a baby whose genitalia are ambiguous ([[intersex]]). These ambiguous genitalia need not be visible; a normative male who becomes a ''bissu'' is believed to be female on the inside. This combination of sexes enables a 'meta-gender' identity to emerge. Ambiguous genitalia alone do not confer the state of being a ''bissu''.<ref>{{cite journal |url=http://www.insideindonesia.org/edition-66/sulawesi-s-fifth-gender-3007484 |title=Sulawesi's fifth gender |journal=[[Inside Indonesia]] |accessdate=2011-07-25 |archive-url=https://web.archive.org/web/20120728104208/http://www.insideindonesia.org/edition-66-apr-jun-2001/sulawesi-s-fifth-gender-3007484 |archive-date=28 July 2012 }}</ref> In order to become ''bissu'', one must learn the language, songs, and incantations, and have a gift for bestowing blessings. They must remain celibate and wear conservative clothes.<ref name=ABC/> In daily social life, the ''bissu'', the ''calabai'', and the ''calalai'' may enter the dwelling places of both men and women.<ref name=Prezi1>{{cite web|website=Prezi|url=https://prezi.com/yhh0sdzysou5/the-bugis-five-genders-and-belief-in-a-harmonious-world/|title=The Bugis Five Genders and Belief in a Harmonious World|first=Karlana|last=June|date=23 February 2015|accessdate=27 February 2019}}</ref>

===Mukhannathun===<!--T:36-->

In classical Arabic writings, people called Mukhannathun were queer people who were assigned male at birth. They were analogous to transgender women, or to very feminine gay men, depending on the individual. In Sunan Abu-Dawud, Book 41, Number 4910, Mohammed said to exile a mukhannath, and said not to kill them.<ref>USC-MSA compendium of Muslim Text: Partial Translation of Sunan Abu-Dawud, Book 41:General Behavior (Kitab Al-Adab), Number 4910 http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/abudawud/041.sat.html#041.4910</ref> At one point during the Umayyad dynasty, a caliph ordered that all mukhannathun should be castrated. In response to this, a group of mukhannathun are recorded as having this conversation about it: "This is simply a circumcision which we must undergo again." "Or rather the Greater Circumcision!" "With castration I have become a mukhannath in truth!" "Or rather we have become women in truth!" "We have been spared the trouble of carrying around a spout for urine." "What would we do with an unused weapon anyway?"<ref>{{cite journal|last=Rowson|first=Everett K. |date=October 1991| url=http://www.williamapercy.com/wiki/images/The_effeminates_of_early_medina.pdf| title=The Effeminates of Early Medina|journal=Journal of the American Oriental Society 111 (4)|page= 671–693|doi=10.2307/603399 |jstor= 603399}}</ref>

===Asog===<!--T:39-->

[[File:Potters at work. The one on the right is a man in woman's garb (Itneg people, 1922).jpg|thumb|<translate> <!--T:40--> Potters from the Itneg people. The person on the right is a ''bayok'' in female attire (c. 1922).<ref name="cole">{{cite journal|first1=Fay-Cooper|last1= Cole|first2=Albert |last2=Gale|year=1922|title=The Tinguian; Social, Religious, and Economic life of a Philippine tribe|journal=Field Museum of Natural History: Anthropological Series|volume=14|issue=2|pages=[https://archive.org/details/tinguiansocialre142cole/page/235 235]–493|url=https://archive.org/details/tinguiansocialre142cole}}</ref></translate>]]

* '''Name of identity:''' called ''asog'' in groups in the Visayan islands, and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref>

In the Philippines, various pre-colonial ethnic groups had spiritual functionaries called ''babaylan'', ''balian'', or ''katalonan''. A few of them were AMAB people with a feminine gender expression called ''asog'' in groups in the Visayan islands and ''bayok'' in the Luzon islands.<ref>http://intersections.anu.edu.au/issue2/carolyn2.html</ref> Persecution of non-Christian, non-Muslim people and the imposition of patriarchy and binary gender has led to the erasure of these social roles.<ref>https://books.google.com.ph/books?id=93lag7tXriIC&printsec=frontcover#v=onepage&q&f=false</ref>   

===Kathoey===<!--T:43-->

* '''Role in society:''' today, kathoey often have occupations that are usually associated with women, such as in shops, restaurants, and beauty salons, but also in factories (a reflection of Thailand's high proportion of female industrial workers).<ref name="SwinterNsak">Winter S, Udomsak N (2002). [http://www.symposion.com/ijt/ijtvo06no01_04.htm Male, Female and Transgender: Stereotypes and Self in Thailand] {{webarchive|url=https://web.archive.org/web/20070228130914/http://www.symposion.com/ijt/ijtvo06no01_04.htm |date=28 February 2007 }}. ''International Journal of Transgenderism''. 6,1</ref> Kathoey also work in entertainment and tourist centres, in cabarets, and as sex workers.<ref name="Tooru Nemoto">{{cite journal|last=Nemoto|first=Tooru|year=2012|title=HIV-Related Risk Behaviors among Kathoey (Male-to-Female Transgender) Sex Workers in Bangkok, Thailand|url=|journal=AIDS Care|volume=24|issue=2|pages=210–9|doi=10.1080/09540121.2011.597709|pmc=3242825|pmid=21780964}}</ref>

In Thailand, ''[[kathoey]]'' can refer to a variety of kinds of LGBT people, but more specifically it means AMAB people who are feminine, and who may seek physical transition, and who do not entirely consider themselves to be men or women.<ref>Winter, Sam (2003). Research and discussion paper: ''Language and identity in transgender: gender wars and the case of the Thai kathoey''. Paper presented at the Hawaii conference on Social Sciences, Waikiki, June 2003. [http://web.hku.hk/~sjwinter/TransgenderASIA/paper_language_and_identity.htm Article online].</ref>  

===Kothi===

* '''Description of sex/gender:''' AMAB and feminine.<ref name="Chakrapani">{{cite journal |title=Structural violence against Kothi-identified men who have sex with men in Chennai, India: a qualitative investigation|volume=19|issue=4|year=2007|pages=346–364|doi=10.1521/aeap.2007.19.4.346 |journal=AIDS Education and Prevention  |last1=Chakrapani|first1=Venkatesan|last2=Newman|first2=Peter A.|last3=Shunmugam |first3=Murali|last4=McLuckie|first4=Alan |last5=Melwin |first5=Fredrick |url=http://www.msmasia.org/tl_files/resources/Structural_Violence_MSM_Chakrapani_AEP_Aug07_WithLinks.pdf |archive-date=27 July 2011 |archive-url=https://web.archive.org/web/20110727101255/http://www.msmasia.org/tl_files/resources/Structural_Violence_MSM_Chakrapani_AEP_Aug07_WithLinks.pdf#}}</ref> Some kothis take [[hormone therapy|feminizing hormone therapy]] or undergo [[surgery|feminizing surgery]].<ref name="Stief2016" /> One kothi in a research interview said "I am a woman. Only God has given me a body of a man."<ref>{{cite journal|last=Dey|first=Soumi|title=Being A 'Kothi': An Ethnographic Interrogation with A Male Transgender in Kolkata, India|year=2013|journal= IOSR Journal Of Humanities And Social Science|volume=11|issue=6 |url=https://www.academia.edu/4814580/Being_A_Kothi_An_Ethnographic_Interrogation_with_A_Male_Transgender_in_Kolkata_India}}</ref>

* '''Name of identity:''' Mutarajjulat, "women who wish to resemble men."<ref name="bowen">Gary Bowen. "A Dictionary of Words for Masculine Women." ''FTM International.'' May 15, 1995. Retrieved November 5, 1996. http://web.archive.org/web/19961105010926/http://www.ftm-intl.org/Wrtngs/ftm-words.gary.html</ref>

* '''Description of sex/gender:''' Sistergirl is analogous to [[transfeminine]]. Brotherboy is analogous to [[transmasculine]].<ref name="atsaq">{{cite web|title=Supporting transgender and sistergirl clients|archive-date=2 September 2018|url=http://www.atsaq.com/files/Supporting Transgender and Sistergirl Web verision.pdf|publisher=Queensland Association for Healthy Communities|date=2008| archive-url=https://web.archive.org/web/20180902184546/http://www.atsaq.com/files/Supporting%20Transgender%20and%20Sistergirl%20Web%20verision.pdf</ref>

In Australia, Queensland Aboriginal and Torres Strait Islander communities recognize identities called sistergirl ([[AMAB]] people who have a feminine spirit) and brotherboy ([[AFAB]] people who have a masculine spirit). Brotherboys and Sistergirls can have binary or nonbinary genders.<ref name="Moon">{{Cite web |title=Brotherboys And Sistergirls: We Need To Decolonise Our Attitude Towards Gender In This Country |author=Moon, Hayden |work=Junkee |date=20 July 2020 |access-date=17 September 2020 |url= https://junkee.com/brotherboy-sistergirl-decolonise-gender/262222}}</ref><ref name="atsaq" />

===Yimpininni===<!--T:53-->

In Tiwi Island culture, "Sistagirl", traditionally ''Yimpininni'', is an identity analogous to trans woman.<ref>https://aboriginalartandculture.wordpress.com/2011/02/06/bindi-cole-and-the-sistagirls/</ref>

===Fa'afafine and Fa'afatama===<!--T:56-->

* '''Name of identity:''' Fa'afafine, meaning "in the manner of a woman" <ref name=":1">Wade, Lisa & Myra Marz Ferree.  ''Gender: Ideas, Interactions, Institutions.''  New York: W. W. Norton, 2015.</ref>. Fa'atama, meaning "in the manner of a boy"<ref>{{cite web |url=https://en.wiktionary.org/wiki/fa%27atama |title= Wiktionary-Entry |access-date 19 MAy 2021}}</ref> in Samoa.

* '''Description of sex/gender:''' Third and fourth genders for AFAB and AMAB.<ref>{{cite web |url= https://nhm.org/stories/beyond-gender-indigenous-perspectives-faafafine-and-faafatama |title= Beyond Gender: Indigenous Perspectives, Fa’afafine and Fa’afatama |publisher= Natural History Museum of LA County |access-date= 19 May 2021}}</ref>

===Māhū===<!--T:61-->

[[File:Paul Gauguin 063.jpg|thumb|200px|<translate> <!--T:62--> ''Papa Moe (Mysterious Water)'', an oil painting by the Westerner, Paul Gauguin, from 1893. It depicts a māhū in Tahiti drinking from a waterfall.<ref>Mario Vargas Llosa. "The men-women of the Pacific." ''Tate Britain.'' http://www.tate.org.uk/context-comment/articles/men-women-pacific</ref><ref>Stephen F. Eisenman. Gauguin's Skirt. 1997.</ref></translate>]]

{{#if:1|{{#section:List of nonbinary identities|MahuDefinition}}}}<ref name=NBGQ2016>"NB/GQ Survey 2016 - the worldwide results." ''Gender Census.'' March 19, 2016. http://gendercensus.tumblr.com/post/141311159050/nbgq-survey-2016-the-worldwide-results</ref>

* '''Name of identity:''' Akava'ine. According to the Cook Islands Maori dictionary (1995) 'akava'ine comes from the prefix ''aka'' ("to be or to behave like") and ''va'ine'' ("woman"),<ref name="BuseTaringa1995">{{cite book|author1=Jasper Buse|author2=Raututi Taringa|title=Cook Islands Maori Dictionary|url=https://books.google.com/books?id=AT2ENAHoS28C&pg=PA51|accessdate=27 July 2013|year=1995|isbn=978-0-7286-0230-4|page=51}}</ref> or simply, "to behave as a woman".<ref name="BuseTaringa1995"/><ref name="Alexeyeff2009">{{cite book|author=Kalissa Alexeyeff|title=Dancing from the Heart: Movement, Gender, and Cook Islands Globalization|url=https://books.google.com/books?id=SdmBdhq6l-gC&pg=PT105|accessdate=27 July 2013|year=2009|publisher=University of Hawaii Press|isbn=978-0-8248-3244-5|page=105}}</ref>)

* '''Role in society:''' work that is traditionally women's work, especially sewing. Some ''akava'ine'' take part in the making of ''tivaevae'' (quilts), an activity traditionally done by the women of the community.<ref name="LittleMcAnany2011">{{cite book|author1=Walter E. Little|author2=Patricia Ann McAnany|title=Textile Economies: Power and Value from the Local to the Transnational|url=https://books.google.com/books?id=woPmXQOU4hUC&pg=PA72|accessdate=27 July 2013|date=16 October 2011|publisher=Rowman Altamira|isbn=978-0-7591-2061-7|page=72}}</ref>

* '''Name of identity:''' ''il femminiello'' (singular), or ''i femminielli'' (plural), meaning "the little female-men." This comes from ''femmina'' ("woman"), with ''-iello'', which is a diminuitive term of endearment, with a masculine -o ending. This is neither derogatory nor an insult.<ref name="Femminiello Portland">"The Femminiello." ''Portland Art Museum.'' http://portlandartmuseum.us/mwebcgi/mweb.exe?request=record;id=68749;type=101</ref><ref name="NaplesLDM">"The Femminiello in Neapolitan Culture." ''Naples: Life, Death, & Miracles.'' November 2009. Retrieved July 28, 2020. http://www.naplesldm.com/femm.php</ref>

* '''Culture:''' Naples, Italy.<ref name="teenvogue">Lucy Diavolo. "Gender variance around the world over time." ''Teen Vogue'' (magazine). June 21, 2017. Retrieved July 28, 2020.  https://www.teenvogue.com/story/gender-variance-around-the-world</ref> Specifically, they are centered in "the Spanish Quarter, the most impoverished neighborhood in the city."<ref name="Femminiello Portland" />

* '''Era:''' from at least as far back as the 1500s CE, to the present<ref name="RoadsAndKingdoms">Danielle Oteri. "Femminiello Pride." ''Roads and Kingdoms'' (magazine). December 30, 2015. Retrieved July 28, 2020. https://roadsandkingdoms.com/2015/femminiello-pride/</ref>

In Italy, the femminielli are people who were assigned male at birth, and who begin to express femininity in mannerisms and clothing preferences from early childhood.<ref name="Femminiello Portland" /> They continue to do so into old age. However, they do not hide that they were assigned male at birth.<ref name="Femminiello Portland" /> The locals have always been accepting of the femminielli, and see them as good luck.<ref name="Femminiello Portland" /><ref name="NaplesLDM" /> Neapolitans invite a femminiello to come with them when they gamble in order to improve their luck,<ref name="Femminiello Portland" /> and mothers ask feminielli to bless their new-born babies.<ref name="NaplesLDM" /> There is a Neapolitan proverb: "If you need good luck, get blessed by a queer priest" (which uses a pejorative word rather than the word femminiello).<ref name="NaplesLDM" /> The femminielli are said to come from all over Europe to Torre del Greco to hold a secret and sacred ceremony once a year, ''figliata dei femminielli'' ("marriage of the femminielli"), led by priests from a modern continuation of the [[gender-variant identities worldwide#Gallae|Gallae]] priesthood of the goddess Cybele, which came to Rome from western Asia in antiquity.<ref name="NaplesLDM" /> The ''figliata'' has been practiced for centuries, only temporarily suspended during World War II, and then resumed after the war.<ref name="NaplesLDM" /> In the ''figliata'', the femminielli wed one another at sunset in front of a closed church. Nine months later, they simulate giving birth, and then celebrate with a banquet.<ref name="femminiello huffpost">Giuseppe Melillo. "Una storia antica: Napoli, i femminielli e la figliata." ''Huffington Post'' (magazine). January 24, 2018. Retrieved July 28, 2020.  https://www.huffingtonpost.it/giuseppe-melillo/una-storia-antica-napoli-i-femminielli-e-la-figliata_a_23339374/</ref> The remote mountain church at Montevergine is built atop what was once a temple to Cybele. Its icon, the Madonna of Transformation, Mamma Schiavona, "serving mother," is the Catholic syncretization of Cybele. According to legend, in 1256 CE, a mob had beaten a male-male couple, and then Mamma Schiavona miraculously saved the lives of the couple, so they lived happily ever after.<ref name="RoadsAndKingdoms" /> Ever since then, she has been seen as a patron of femminielli, who have gone on pilgrimage to that church for the procession of Candlemas, February 2, called ''juta dei femminielli''. It is celebrated with the long and energetic tammurriata dance, and a candle-lit procession, by pilgrims who are visibly gender nonconforming. The celebrants chant, "''Non c'è uomo che non sia femmina e non c'è femmina che non sia uomo''" ("There is no man who is not female and there is no female who is not man.")<ref name="femminiello huffpost" /> In 2002, a priest at Montevergine threw out a group of pilgrims who were LGBT, because he was offended by their tambourine and castanet playing.<ref name="RoadsAndKingdoms" /> (At festivals, femminielli use musical instruments such as bells and tambourines, which also came from the worship of Cybele.<ref name="NaplesLDM" />) In response, hundreds of pilgrims who were LGBT activists and allies came to Montevergine two weeks later, and established the festival of Candlemas as also being Femminiello Pride.<ref name="RoadsAndKingdoms" />

* '''Name of identity:''' Gallae. Contemporaries who were not Gallae called them by masculine words, Galloi or Galli (plural), or Gallus (singular). Some historians interpret the Gallae as transgender, by modern terms, and think they would have called themselves by the feminine Gallae (plural) and Galla (singular).<ref>Kirsten Cronn-Mills, ''Transgender Lives: Complex Stories, Complex Voices'' (2014, {{ISBN|0761390227}}), page 39</ref><ref>Teresa Hornsby, Deryn Guest, ''Transgender, Intersex and Biblical Interpretation'' (2016, {{ISBN|0884141551}}), page 47</ref><ref name="seabrook gallae about">Laura Anne Seabrook, "About this comic." ''Tales of the Gallae.'' http://totg-mirror.thecomicseries.com/about/</ref> The Roman poet Ovid (43 BC – 17 AD) says their name comes from the Gallus river in Phrygia;<ref>Maarten J. Vermaseren, ''Cybele and Attis: the myth and the cult'', translated by A. M. H. Lemmers,  London: Thames and Hudson, 1977, p.85, referencing Ovid, ''Fasti'' IV.9</ref> "gallus" itself means chicken or rooster.

* '''Culture:''' The Scythians, who were Eurasian nomadic horseriders. They lived in regions that are now the modern-day countries of Russia, Ukraine, Iran, Egypt, and neighboring countries. They had contact with many more, due to their use of the Silk Road.<ref name="Beckwith58">{{harvnb|Beckwith|2009|pp=58–70}}</ref>

The Enarees were gender-variant priests of the ancient Scythian people. The 5th century Greek medical anthology, "Hippocratic Corpus," said that the Enarees wore women's styles of clothing, used feminine mannerisms in their speech, and did women's work.<ref name="enarees phillips" /> Pseudo-Hippocrates said the Scythians believe the cause of their femininity is divine, but he theorized that they became so due to injuring their genitals from continous horse riding,<ref>{{cite wikisource |author=Hippocrates |title=On Airs, Waters, Places |wslink=On Airs, Waters, Places#Part XXII |at=Part XXII}}</ref> and from wearing trousers<ref>{{Cite journal|last=Chiasson|first=Charles|date=2001|title=Scythian Androgyny and Environmental Determinism in Herodotus and the Hippocratic πϵρὶ ἀϵ́ρων ὑδάτων τóπων|journal=Syllecta Classica|language=en|volume=12|issue=1|pages=33–73|doi=10.1353/syl.2001.0007|issn=2160-5157}}</ref><ref>{{Cite book|last=Minns|first=Ellis|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus|publisher=Cambridge University Press|year=1913|isbn=9781108024877|location=|pages=45–6}}</ref> (which was seen as an odd foreign custom to the toga-wearing Greeks). Archaeologist Ellis Minns (1874 - 1953) said Ovid may be partly right, because bareback horse riding has been known to cause damage to the testicles resulting in loss of the ability to have an erection or ejaculate, even for modern-day riders.<ref>{{Cite book|last=Minns|first=Ellis|title=Scythians and Greeks: A Survey of Ancient History and Archaeology on the North Coast of the Euxine from the Danube to the Caucasus|publisher=Cambridge University Press|year=1913|isbn=9781108024877|location=|pages=45–6}}</ref> Riding injures alone do not account for the femininity of Enarees, which seem to be part of the cross-cultural tradition of cross-dressing shamans.<ref>{{Cite web|url=https://classicalstudies.org/annual-meeting/148/abstract/neither-men-nor-women-failure-western-binary-systems|title=(N)either Men (n)or Women? The Failure of Western Binary Systems|last=Hart|first=Rachel|date=|website=Society for Classical Studies|archive-url=|archive-date=|access-date=2020-01-28}}</ref>

In her PhD thesis about trans history and spirituality, trans woman Helen Savage noted another way that the importance of horses in Scythian culture may have led to the Enarees' discovery of another method of gender transition: "The Roman poet Ovid, who was exiled to the borders of the Scythian steppe in the first century BC, provides a tantalising hint of the practice there of drinking mare's urine, a substance so high in oestrogens that it is still used as the source of a proprietary drug, 'premarin', widely used still for hormone replacement therapy -- and to feminise male-to-female transsexuals."<ref name="enarees savage 74">Helen Savage. (2006) "Changing sex? : transsexuality and Christian theology." Doctoral thesis, Durham University. http://etheses.dur.ac.uk/3364/</ref> The Enarees may have practiced the world's earliest-known hormone therapy for trans-feminine people. The practice of using mare's urine for oestrogen therapy was lost for hundreds of years, until being independently discovered by scientists in the 1930s CE.<ref name="SchachterMarrian1938">{{cite journal|last1=Schachter|first1=B.|last2=Marrian|first2=G. F.|title=The isolation of estrone sulfate from the urine of pregnant mares|journal=Journal of Biological Chemistry|volume=126|year=1938|pages=663–669}}</ref> This discovery was developed into Premarin in the 1940s, the first commercial oestrogen replacement drug in Western medicine,<ref name=MDD>Jim Kling  October 2000 [http://pubs.acs.org/subscribe/archive/mdd/v03/i08/html/kling.html The Strange Case of Premarin] Modern Drug Discovery (3):8 46–52</ref> and still one of the most widely used today. The Enarees may also have used their herbal knowledge to influence their hormone balance. Present-day intersex trans man and shaman Raven Kaldera notes that the Enarees "ate a lot of licorice root - so popular among them that the Greeks to whom they exported it referred to it as 'the Scythian root' - which is also an anti-androgen."<ref name="enarees kaldera">{{cite web|author=Raven Kaldera|title=Ergi: The Way of the Third| |work=Northern-Tradition Shamanism |archive-url=https://web.archive.org/web/20130501152328/http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html|url=http://www.northernshamanism.org/shamanic-techniques/gender-sexuality/ergi-the-way-of-the-third.html| archive-date=1 May 2013}}</ref> Between all these treatments, the Enarees could have had the most medically advanced physical transition in the ancient world.  

There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; this manner of divination is hereditary among them. The Enarees, who are hermaphrodites [sic, this does not necessarily mean intersex, as it is a common mistranslation for words about all kinds of gender variance], say that Aphrodite [that is, Artimpasa] gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers.<ref>Herodotus, ''The Histories'' [http://www.perseus.tufts.edu/hopper/text?doc=Hdt.%204.67&lang=original IV. 67]</ref>

The Enarees' divination method is a form of divination by casting sticks (rhabdomancy). This sounds like it could be a description of the process of I Ching divination in China, which was done by casting fifty yarrow stalks, and methodically picking them up between the fingers. This generates random numbers, which are indexed to divinatory meanings. The I Ching dates back to between the 10th and 4th centuries BCE,<ref>{{cite book|last=Nylan|first=Michael|title=The Five "Confucian" Classics|date=2001|publisher=Yale University Press|location=New Haven|isbn=0-300-13033-3}}</ref> the same period the Scythians lived, who were connected to China via the Silk Road.<ref name="Beckwith58" /> The Scythians had other cultural practices associated with China, such as acupuncture. Archaeological evidence shows that the Scythians used the same acupuncture points as in traditional Chinese medicine, as seen in the tattoos of the "Pazyryk Warrior" mummy.<ref>{{cite book|url=https://books.google.com/books?id=UyTkDAAAQBAJ&pg=PA202&dq=pazyryk+acupuncture+mummy+tattoo&hl=en&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwjWrKSx_7bsAhVCqp4KHcECDyEQ6AEwAnoECAEQAg#v=onepage&q=pazyryk%20acupuncture%20mummy%20tattoo&f=false|page=202|year=2016|title=New Developments in the Bioarchaeology of Care: Further Case Studies and Expanded Theory}}</ref>

Though Enarees are the best-known example, Scythians accepted a wide range of gender variance other than these priests. Some Scythians were masculine warriors who were AFAB. Archaeologists have found Scythian burials that may be Enarees, or other gender variant people from their culture. Some from the 2nd and 3rd centuries BCE in Sibera are remains of what are thought to be AMAB people with female decorations and utensils.<ref name=":0">{{Cite book|last=Ustinova|first=Yulia|url=https://books.google.ca/books?id=ARyeneZne9gC|title=The Supreme Gods of the Bosporan Kingdom: Celestial Aphrodite and the Most High God|publisher=Brill|year=1999|isbn=978-90-04-11231-5|location=|pages=78|language=en}}</ref> The grave of a Scythian priestess near the Bug River in eastern Europe could be an Enaree.  The grave includes what are typically women's grave goods. Archaeologists differ about whether the remains are that of an AMAB or AFAB person, which is not always clear from skeletal structure alone.<ref>{{Cite book|last=Taylor|first=Timothy|title=The Prehistory of Sex: Four Million Years of Human Sexual Culture|publisher=Bantam Books|year=1997|isbn=978-0553375275|location=|pages=214}}</ref>

===The six genders in classical Judaism===<!--T:93-->

[[Category:Gender-variant identities worldwide]][[Category:Spirituality]]